matraEws.} MYTH: THE MYSTERIES THE GODS 'T'EACH HIM. 409 
53. “Off in this direction,” whispered Niltci, pointing to the north- 
east, ‘is a place called Qo¢estso (Where Yellow Streak Runs Down). Let 
us go thither.” Here they entered a house of ove room, nade of black 
water. The door was of wind. It was the home of Teal-ninéz (Long 
Frog), of Goklic (Water Snake), of Klicka (Arrow Snake), and of other 
serpents and animals of the water. It was called Aly éqo¢ecit (They 
Came Together), because here the prophet of the dsily idje qacal visited 
the home of the snakes and learned something of their mysteries. The 
ceremonies sacred to these animals belong to another dance, that of 
the gojoni-qagal (chant of terrestrial beauty); but in the mysteries 
learned in Ahyeqo¢eci: the two ceremonies are one. Here he was in- 
structed how to make and to sacrifice four kethawns. To symbolize this 
visit of Dsilyi‘ Neyani and this union of the two ceremonies, the first 
sand picture is made. (See Plate XV.) 
54. The next place they visited was Agankike, where there was a house 
built of the white rock crystal, with a door made of all sorts of plants. 
It was called Tsega¢inigini-behogan (House of Rock Crystal) and was 
the home of Teciké-¢igini (Supernatural Young Woman, or Young Woman 
Goddess), who was the richest of all the ¢igini. In the middle of the 
floor stood a large crystal in the shape of a kethawn. Just as they were 
entering, Qastctél¢i, who had disappeared fron the Navajo’s sight at 
the house of the bears, here rejoined him, aud the party now numbered 
five. The apartment, when they came into it, was very small, but Qas- 
tceélgi blew on the walls, which extended thereat until the room was one 
of great size. The goddess showed the Navajo how to make two ke- 
thawns and directed him how to dispose of them. 
55. Thence they journeyed to Tsitsé-intyeli (Broad Cherry Trees), 
where, in a house of cherries with a door of lightning, there lived four 
gods named Dsilyi‘ Neyani(Reared Within the Mountains). The Navajo 
was Surprised to find that not only had they the same name as he had, but 
that they looked just like him and had clothes exactly the same as his. 
His companions said to him: “These are the gods in whose beautiful 
form the Butterfly goddess has molded you. These are the gods whose 
name you bear.” The hosts bade their visitors be seated, and they 
ranged themselves around the fire, one at each of the cardinal points, 
Each held an arrow made of the cliff rose (Cowania mexicana) in lis 
extended right hand. The head of the arrow was of stone, the fletching 
of eagle feathers, and the ‘‘ breath feather” of the downy plume of the 
Tsenahale (the Harpy of Navajo mythology). As they held the arrows 
they ejaculated, “ ai‘, ai‘, ai‘, ai‘,’? as they who dance the katso-yiscan 
do in the ceremonies to this day, and after the fourth ai‘ each one swal- 
lowed his arrow, head foremost, until the fletching touched his lips. 
Then he withdrew the arrow and they said: “Thus do we wish the 
Navajo to do in the dance which you will teach them; but they must 
take good care not to’break off the arrowheads when they swallow and 
withdraw them.” Sneh is the origin of the dance of the katso-yisgan, or 
